In ancient times, the great Ṣaṣṭhī, revered as the chaste one beloved by Kārttikeya, stood at the forefront of the celestial army. The cycles of creation were known as Brahma, Padma, and Varāha—three kalpas that encompassed the unfolding of the cosmos. Within these cycles, the fourfold dissolution, the passage of time, and the maiden of death all played their roles. From the posterior region of Dhātu, unrighteousness—adharma—was born, marking the emergence of imbalance in the universe. From Dhātu’s navel, Viśvakarman arose, the master craftsman and teacher of all artisans. Then, from Dhātu’s mind, boy-children appeared: Sanaka, Sananda, and Sanātana, each embodying wisdom and purity. From the mouth, a radiant golden boy emerged, destined to be the seed-form among kṣatriyas, known as Svāyambhuva Manu. By the command of Dhātṛ, Manu and his wife remained as the protectors of creation. To bring forth the world, O twice-born, Manu, fortunate and devoted, dedicated himself to his task. Yet, the Creator, Lord of the worlds, became angry for reasons tied to this creation. From his forehead sprang forth eleven Rudras, fierce and powerful. Among all beings, he was remembered as Tāmasa. Beyond all qualities and nature, Kṛṣṇa, the Lord of Goloka, stood supreme. Of pure sattva, immaculate, and foremost among Vaiṣṇavas, he was noble-minded, intelligent, fierce, and terrifying in his greatness. From Brahmā’s right ear was born Pulastya, and from the left, Pulaha. Araṇi emerged from the nostrils, while Aṅgiras sprang from the palate of the mouth. From the shadow, Kardama was born, and Pañcaśikha appeared from the navel. Marīci came from the shoulder region, and Apāntaratamā from the throat. Haṃsa was born from the left side of the abdomen, and Yati from the right. After hearing his father’s words, Nārada spoke to him. Nārada, ever inquisitive, asked: “Father, you have engaged us in austerities—how then are we to participate in worldly life? To which son has the supreme nectar, greater than austerity, now been given? Who, O father, would fall into the exceedingly deep and dreadful ocean of existence? What is the seed of deliverance for all, and the supreme seed of humanity? Who is the sole refuge of devotees, affectionate and pure, worshipped and attainable only by devotees, who would abandon the Supreme Lord? Who would forsake service to Krishna, which is dearer than nectar? Worldly life is like a dream: perishable, insignificant, untrue, and the cause of death. Just as flesh on a hook gives pleasure to the fish that is caught, so do worldly enticements ensnare souls.” Having spoken thus, Nārada fell silent before the Creator. Brahmā, overcome by anger, cursed his son, O twice-born: “You will become a playful deer, eager for women, greedy, and lustful. You will be charming to those endowed with steady youth and abundant beauty, a master of the science of love, exceedingly attached to passion. Among the Gandharvas, you will possess a beautiful, melodious voice, skilled in singing. Wise, sweet-spoken, calm, virtuous, handsome, and of good intellect, you will enjoy a divine hundred thousand years in a secluded forest with them.” Thus, the story unfolds, revealing the interplay of creation, wisdom, devotion, and the consequences of questioning the divine order.